On noise and sounds

Schopenhauer, Arthur; Del, Adrian; Janaway, Christopher

doi:10.1017/cbo9781139016889.036

Cited by 2 publications

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“…[…] Even gratitude for the long service of an old horse or dog (just as if they were members of the household) belongs indirectly to a human being's duty with regard to these animals; considered as a direct duty, however, it is always only a duty of the human being to himself. 7 Although he denies that non-human animals are owed direct duties, Kant nonetheless thinks that our treatment of them is relevant to our own moral status, to the point that animal cruelty is "intimately opposed" to what morality requires of us. I happen to think that Kant's account of indirect duties regarding animals is rather robust and interesting because our interactions with animals are closely tied to the virtues and vices that constitute what Kant calls our "moral perfection."…”

Section: The Horrors Of the Presentmentioning

confidence: 99%

“…I happen to think that Kant's account of indirect duties regarding animals is rather robust and interesting because our interactions with animals are closely tied to the virtues and vices that constitute what Kant calls our "moral perfection." 8 At the very least, cruelty to animals indicates something morally questionable about one's character, such as a disposition toward malice or insensitivity to suffering. As I have said, recognizing that cruelty to animals is a moral ill does not require any theoretical commitments, but the underlying theories are available for those who would like them.…”

Section: The Horrors Of the Presentmentioning

confidence: 99%

“…In a rather cantankerous essay, "On Noise and Sounds," Schopenhauer devotes some pages to denouncing "the truly infernal whip-cracking in the echoing streets of the cities, which robs life of all peace and all pensiveness," a practice that supposedly provides a clear indication of "the obtuseness and thoughtlessness of mankind." 7 Although later generations have been spared such whip-cracking, one doubts that Schopenhauer would find our own time to be any less obtuse and thoughtless than his own: "The universal toleration of unnecessary noise, for instance of the extremely ill-mannered and vulgar slamming of doors, is nothing short of a sign of the general obtuseness and thought vacuum of their minds." 8 Schopenhauer here disdains not just the noisemaking of some individuals but also the allegedly "universal toleration" of the practice.…”

Section: Introducing Misanthropy 13mentioning

confidence: 99%

“…7 Although later generations have been spared such whip-cracking, one doubts that Schopenhauer would find our own time to be any less obtuse and thoughtless than his own: "The universal toleration of unnecessary noise, for instance of the extremely ill-mannered and vulgar slamming of doors, is nothing short of a sign of the general obtuseness and thought vacuum of their minds." 8 Schopenhauer here disdains not just the noisemaking of some individuals but also the allegedly "universal toleration" of the practice. Presumably, this is not a moral condemnation but rather a critique of certain non-moral flaws in many of us.…”

Section: Introducing Misanthropy 13mentioning

confidence: 99%

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A Philosophical Defense of Misanthropy

Svoboda¹

2022

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This book argues that it can be both reasonable and appropriate to adopt a certain kind of misanthropy. The author defends a cognitivist version of misanthropy, an attitude whose central feature is the judgment that humanity is morally bad.Misanthropy is often dismissed on moral grounds. Many people hold that malice toward human persons is problematic and vulnerable to moral objections. In this book, the author advocates for cognitivist misanthropy. He defends an Asymmetry Thesis, according to which a morally bad deed carries more weight than a morally good deed, even if the harm of the former is exactly equal to the benefit of the latter. He makes the case that being misanthropic in the cognitivist sense is morally permissible and compatible with a broad range of moral reasons for action. He also considers the role of misanthropy in environmental thought, arguing that charges of misanthropy against certain "non-anthropocentric" views do not have the force they are typically thought to carry. Finally, the author investigates the practical implications of adopting cognitivist misanthropy, asking what living with such an attitude would involve.A Philosophical Defense of Misanthropy will appeal to researchers and advanced students working in ethics and the philosophy of human nature.

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Section: The Horrors Of the Presentmentioning

confidence: 99%

Section: The Horrors Of the Presentmentioning

confidence: 99%

Section: Introducing Misanthropy 13mentioning

confidence: 99%

Section: Introducing Misanthropy 13mentioning

confidence: 99%

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A Philosophical Defense of Misanthropy

Svoboda¹

2022

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“…35 I would like to draw attention to the following possible remarks: 1) In Schopenhauer, the flow of thought is interrupted by the cracking of a whip. That which pertains to a flow is a flow for it pertains to a consideration of thought within time and space.…”

Section: Noisementioning

confidence: 99%

Noise on Noise

Aracagök¹

2006

Parallax

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Passing now from the genus to the species, I have to denounce as the most inexcusable and scandalous noise the truly infernal cracking of whips in the narrow resounding streets of towns; for it robs life of all peace and pensiveness. Arthur Schopenhauer 1 0.Or rather, what did Schopenhauer hear when he was disturbed by the cracking of whips and decided to write about noise? What was it so disturbing in the cracking of a whip? A philosopher from whom Nietzsche borrowed immensely and forced this borrowing to a point of distortion. A philosophy of noise? Yet, is it possible to philosophize about noise? Did Nietzsche philosophize about noise?'On Din and Noise' 2 by A. Schopenhauer -a rare essay in which a serious philosopher, a philosopher of the will, seriously gets involved in noise and philosophizes about noise. A question of resonance between the cracking of a whip and the will of the philosopher. And also a question of resonance between Schopenhauer and Nietzsche: two types of resonance.The first type of resonance is about the tension between a philosopher (his resistance) and the interruptive power of the cracking of a whip. Whereas the resonance between Nietzsche and Schopenhauer is a catastrophic event and it gives way to distortion; and, moreover, its giving way to distortion is not something that can be addressed to 'perception' in the Schopenhauerian sense of the word. Already in Nietzsche's first book, The Birth of Tragedy, it is not something which takes place as something visible or audible.This type of resonance between Schopenhauer and Nietzsche is the one with which I would like to put this essay into resonance.In other words, I would like to remix in this essay what was already remixed by Nietzsche -that is, Nietzsche's remix of the Schopenhauerian tension between will and contemplation into a relationship between the Dionysian and the Apollonian -by way of reintroducing into this remix the question of the hearable. Finally, I will claim that it is one of these two types of getting into resonance which lays bare a certain understanding of noise, and which also forces Schopenhauer to the claim that he heard the noise.

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On noise and sounds

Cited by 2 publications

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A Philosophical Defense of Misanthropy

A Philosophical Defense of Misanthropy

Noise on Noise

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